Perry Robinson on Ancient Faith Radio (Shameless Plug)

February 4, 2013

Februrary 10th there will be airing an interview on Ancient Faith Radio by Kevin Allen with myself on the subject of Universalism. For logistical reasons the interview will be recorded earlier (Feb 5th) but listeners can submit questions now via the AFR web page. Listen in and share!

The Heresy of Calvinism II

August 2, 2010

Calvinism, as was said previously, is a very elastic term. Broadly, it is a movement that has its origins in Zurich, and refined through Geneva. Often it is seen as flowering in the Puritan and Presbyterian movements in England, though much of the Puritan mind was drawn from Zurich from Heinrich Bullinger and Peter Martyr Vermigli, among others. But Bullinger, Martyr and Calvin were largely of one mind on most issues, the Eucharist excepted. The origin of the term seems to have come from its Catholic interlocutors, most notably Thomas Stapleton, though the word generally used was Calvinian. This helps us little in defining what it is. It is one of those words like liberal or conservative, though I don’t think quite so. Here, and especially here, I will give it the meaning of those who believe in forensic justification, effected in the Christian through the decree of God without reference to any faith, or faith foreseen. This definition would certainly take in not only Calvin, but also Martyr and Bullinger, and as well Melanchthon (though Luther is problematic, but not for the reasons the new Finnish interpretation of Luther teaches). Read the rest of this entry »

The Heresy of Calvinism. I

July 10, 2010

About a year ago, his Beatitude Metropolitan Jonah addressed the meeting of the ACNA at which he delineated a number of things that must be jettisoned were real ecumenical dialogue to occur between the Orthodox and this newest iteration of Anglicanism. Among the eschewed was what his Beatitude called “the heresy of Calvinism.” That very weekend, while attending a reception for my nephew John and his new bride Becca, her father, a minster of the Reformed Episcopal Church, and a friend of mine from some years back (more than twenty: we had attended seminary together, we both served as clergy in the PCA parish in Allentown, PA), accosted me wanting to know what was heretical about Calvinism. The following post(s) is my reply.

This, like any essay on some historical ism, immediately demands an explanation of what exactly that ism entails. The matter becomes more urgent when certain people wish to rearrange categories at one time more-or-less settled, and with these disputes I shall have little to say. By “these” I mean the suppliants of the erstwhile Bishop Thomas Durham (aka N. T. Wright) and his putative new readings of Paul, and the tentacles of such readings that have ensnared contemporary Reformed circles under the sobriquet of Federal Vision. To be just, federal vision predates N. T. Durham’s musings by decades, many tracing it back to the disquiet surrounding Norm Shepherd at Westminster Seminary in the early 80s. I remember at the time thinking Shepherd’s stance odd, and later in the decade, having fallen in with a circle sympathetic to Shepherd (the aforementioned PCA parish in Allentown) due to some sacramental and ecclesiological affectations on my part, I found Shepherd more to my newly acquired taste. It is all now too easy to see such readings’ incoherence and inconsistency, both with the Westminster Standards, and with Calvin (though I do not equate the two), and like the Finns with Luther, all seemingly suffering from a case of ‘deification envy’. Thus for them, claims to be “Calvinist” at best must come with the obscene caveat “Calvinism better-informed.” All the arguments about Federal Vision and its accouterments I shall leave to one side, for they do not concern the basic Orthodox critiques: perhaps they are of great weight, but not to the basic problems as the Orthodox see them, for they concern matters “after the fact”. That is, they don’t address the questions of predestination, satisfaction theories of the atonement, and human union with Christ based upon human nature’s redemption through union with the Incarnate Logos. Thus, whether one wishes to sail on R. C. Sproul’s end of the Reformed boat, or on Jim Jordan’s, it is all of apiece for the Orthodox.

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When It Sucks To Be You

June 24, 2010

 (Musical Accompaniment- A- Road To Nowhere)

“But the angels who, though created good, are yet evil now, became so by their own will.  And this will was not made evil by their good nature, unless by its voluntary defection from good; for good is not the cause of evil, but a defection from good is.  These angels, therefore, either received less of the grace of the divine love than those who persevered in the same; or if both were created equally good, then, while the one fell by their evil will, the others were more abundantly assisted, and attained to that pitch of blessedness at which they became certain they should never fall from it…”

Augustine, The City of God, 12, 9.

“Now there is no distinction between what flows from free will, and what is of predestination; as there is no distinction between what flows from a secondary cause and from a first cause. For the providence of God produces effects through the operation of secondary causes, as was above shown (Question 22, Art. 3). Wherefore, that which flows from free-will is also of predestination.”

Thomas Aquinas, ST, Ia. Q. 23, a.5.

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Limited Atonement in Saint John Cassian

March 15, 2010

“For the purpose of God whereby He made man not to perish but to live for ever, stands immovable. And when His goodness sees in us even the very smallest spark of good will shining forth, which He Himself has struck as it were out of the hard flints of our hearts, He fans and fosters it and nurses it with His breath, as He “willeth all men to be saved and to come to the knowledge of the truth,” for as He says, “it is not the will of your Father which is in heaven that one of these little ones should perish,” and again it says: “Neither will God have a soul to perish, but recalleth,” meaning that he that is cast off should not altogether perish. (1 Tim 2:4, Matt 18:14, 2 Sam 14:14) For He is true, and lieth not when He lays down with an oath: “As I live, saith the Lord God, for I will not the death of a sinner, but that he should turn from his way and live.” Ezek 33:11) For if He willeth not that one of His little ones should perish, how can we imagine without grievous blasphemy that He does not generally will all men, but only some instead of all to be saved? Those then who perish, perish against His will, as He testifies against each one of them day by day: “Turn from your evil ways, and why will ye die, O house of Israel?” And again: “How often would I have gathered thy children together as a hen gathereth her chickens under her wings, and ye would not;” and: “Wherefore is this people in Jerusalem turned away with a stubborn revolting? They have hardened their faces and refused to return.” (Matt 23:37, Jer 8:5) The grace of Christ then is at hand every day, which, while it “willeth all men to be saved and to come to the knowledge of the truth,” calleth all without any exception, saying: “Come unto Me, all ye that labour and are heavy laden, and I will refresh you.” (Matt11:28) But if He calls not all generally but only some, it follows that not all are heavy laden either with original or actual sin, and that this saying is not a true one: “For all have sinned and come short of the glory of God;” nor can we believe that “death passed on all men.” (Rom 3:23, 5:12) And so far do all who perish, perish against the will of God, that God cannot be said to have made death, as Scripture itself testifies: “For God made not death, neither rejoiceth in the destruction of the living.” (Wisdom 1:13) And hence it comes that for the most part when instead of good things we ask for the opposite, our prayer is either heard but tardily or not at all; and again the Lord vouchsafes to bring upon us even against our will, like some most beneficent physician, for our good what we think is opposed to it, and sometimes He delays and hinders our injurious purposes and deadly attempts from having their horrible effects, and, while we are rushing headlong towards death, draws us back to salvation, and rescues us without our knowing it from the jaws of hell.”

The Conferences 13:7

De Deo Uno in Calvin

February 22, 2010

“At the same time, in spite of these laudable efforts, [Paul Jacobs and Richard Muller] it is difficult to avoid the impresison that at a crucial level Calvin has failed to integrate his doctrine of election thoroughly with the broader trinitarian theology of revelation, redemption, and human response that we are highlighting here.  For example, in Comm. John 17:9, Calvin asserts that Christ ‘commends to the Father only those whom the Father himself willingly loves.’  Here, as at many other points, the will of the Father is understood as something omniously arbitrary, rather than as being intrinsically and perichoretically related to the divine manifestation of grace in the Son.  Examples could be multiplied. It appears that in spite of the helpful trinitarian direction Calvin has taken in formulating his undersanding of the divine-human relationship, at the point of the doctrine of election his normal emphasis on the thorough perichoresis of Father, Son and Spirit in the divine operations has been effectively and inexplicably suspended.”

Philip Walker Butin, Revelation, Redemption and Response: Calvin’s Trinitarian Understanding of the Divine-Human Relationship, Oxford, 1995, 168, ednt. 6.

“It may be taken as further evidence of his committment to the perichoresis of the trinitarian hypostaseis in God’s economic work that Calvin consistently qualifies the statement that ‘God is the proper object of faith’ with the immediate affirmation that access to God is only through Christ (1159 Institutes II.6.2,4; cf. III.2.6), which appears to turn the relationship around, asserting that the Father offers Christ to us ‘as the goal of our faith’). However, as we have suggested earlier, Calvin is not entirely consistent in focusing faith on God’s benevolence as expressed in ChristHis commitment to the doctrine of the ‘double decree’ (cf. 1559 Institutes III.21.1ff.) leads to the a priori exclusion of the reprobate from this Christological access to God by faith.  This results at certain points in severe tension between his otherwise trinitarian paradigm of revelation, redemption, and human response and his doctrine of election. For example, in the1159 Institutes III.2.9-12, he appears to theologically justify the concept of the ‘double decree’  by making a deliberate exception to his normally characteristic insistence that the work of the Son and the Spirit be held together in the exonomy of redemption.  Thus-in the attempt to explain why some who appear to believe are not ultimately saved (vf. Hebrews 6:4-6)-he can speak of a ‘lower working of the Spirit…in the reprobate.’ This stirs in them a sense that God is merciful toward them and allows them to ‘recognize his grace,’ but apparently operates apart from the effectual grace that God offers in the Son, and hence does not lead to saving faith (1559 Institutes III.2.11).  It seems that Calvin never faced the omnious theological implicaitons of this move for a doctrine of the Trinity that otherwise wants to hold that God’s immanent trinitarian relations are consistently reflected in the ad extra activity of the hypostaseis.  In addition, at this point he seems inexplicably to suspend his otherwise rigorous insistence on the thoroughgoing perichoresis for the doctrine of the divine decrees. Rather, he applies that paradigm only to the issue of the elect believer’s assurance of election, while the operation of election itself is apparently excempted from the consistency with God’s otherwise trinitarian nature, and left to an inscrutable divine will.”

Ibid., 189., ednt. 81.

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“Christic” Grace in Augustine’s Christology

February 5, 2010

“If Adam had been created upright (rectus ) and without defects (sine ullo uitio ), how could he possibly lack the gift of final perseverance? Augustine responds by saying that Adam was not lacking in this respect, but that he lost that gift when he fell from the state of grace in which God has created him. Moreover, the real difficulty arises as the logical consequence of the first statement, viz. : if Adam was perfect, how could he, in fact, lose his perfection, and sin against God?

Ogliari, Gratia et Certamen: The Relationship between Grace and Free Will in the Discussion of Augustine with the so-called Semi-Pelagians, Leuven, 2003.

“Analogously [to the angels], the first man, had he so willed could have remained in his original state of uprightness (rectitude) and bliss (beatitudo) without any defects or faults. Had he stood firm using his free will in accordance with God’s plan, instead of abusing the gift God had given, he too would have received, like the angels who did not rebel against God, eternal, perfect bliss and happiness of resting in God’s beneficent regard. Having freely abandoned God, Adam was condemned to be abandoned by God, together with his heirs who share in his sin.”

Ogliari, 78.

“Since the time of Adam’s fall and condemnation in which all men became obstricti, only Christ’s redemptive and gratuitous death is able to save those predestined, through God’s design, for salvation.  This redemptive grace is great but at the same time different (magna, sed dis parem) from the gratia laeta …Mankind then requires not so much a laetior gratia as a potentior gratia, a more powerful grace than that given to Adam, namely the grace that comes only from the incarnate Son of God, Christ the Savior, through whom human beings are enabled to overcome the sinful desires of the flesh…the grace accorded to Adam was ultimately dependent on his own free will which having been perfectly created, was able to decide whether to remain in perfection and persevere in justice of abandon it. The grace accorded to Adam’s heirs through Christ, instead is more powerful (plus potest), not only because it gives man the possibility of doing good and persevering in it, but above all because it makes him desirous of that same good.”

Ogliari, 80.

“In Augustine’s eyes, divine grace is ‘one’, even though it operates on different levels (or regimes, temps), and is per se efficacious at any stage. Adam was left completely free in his decision for good or evil, and yet could not have desired and chosen good, nor persevered in it, except under the sovereign influence of God’s bountiful grace.  On the other hand, the internal action exercised by Christ’s grace on Adam’s descendants, an action which has to be sought ‘plus loin,-et plus bas’, possesses the prodigious feature of providing fallen human nature with the capability of following righteousness in an unquestionable and unfailing manner. This does not mean that the human being remains passive before grace, but certainly, de facto, he remains a secondary co-operator, subordinate and subservient to the agency of grace…In other words, if primordial operative grace did preserve intact the human (and angelic) ability to obey or disobey the will of God, in Adam’s heirs, this ability would seem to be overshadowed from the beginning by the ‘Christic’ grace, the direct cause of mankind’s desire for good and of its perseverance in it.”

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